scholarly journals Masterpieces, Altarpieces, and Devotional Prints: Close and Distant Encounters with Michelangelo’s Vatican Pietà

Religions ◽  
2019 ◽  
Vol 10 (5) ◽  
pp. 309
Author(s):  
Grażyna Jurkowlaniec
Keyword(s):  
Seventeenth Century ◽  
New Testament ◽  
Complex Chain ◽  
Single Leaf ◽  
The New Testament ◽  
Devotional Images ◽  
Point Of Departure

Focussing on the response to the Vatican Pietà and perversely using as a point of departure a 1549 remark on Michelangelo as an ‘inventor of filth,’ this article aims to present Michelangelo as an involuntary inventor of devotional images. The article explores hitherto unconsidered aspects of the reception of the Vatican Pietà from the mid-sixteenth into the early seventeenth century. The material includes mediocre anonymous woodcuts, and elaborate engravings and etchings by renowned masters: Giulio Bonasone, Cornelis Cort, Jacques Callot and Lucas Kilian. A complex chain of relationships is traced among various works, some referring directly to the Vatican Pietà, some indirectly, neither designed nor perceived as its reproductions, but conceived as illustrations of the Syriac translation of the New Testament, of Latin and German editions of Peter Canisius’s Little catechism, of the frontispiece of the Règlement et établissement de la Compagnie des Pénitents blancs de la Ville de Nancy—but above all, widespread as single-leaf popular devotional images.

scholarly journals Ansatzpunkte für eine Theologie des Neuen Testaments bei Oscar Cullmann und Leonhard Goppelt

1990 ◽  
Vol 46 (1/2) ◽  
Author(s):  
P. J. Gräbe
Keyword(s):  
New Testament ◽  
Critical Evaluation ◽  
Salvation History ◽  
Existential Approach ◽  
Starting Point ◽  
The New Testament ◽  
History Of ◽  
Point Of Departure

Points of departure for a theology of the New Testament: Oscar Cullmann and Leonhard Goppelt Both Cullmann and Goppelt offer alternative positions to an existential approach to New Testament theology. After a consideration of Oscar Cullmann’s position in the history of New Testament theology, special attention is given to his concept of salvation history, as well as a critical evaluation of this concept. Goppelt associates himself with the hermeneutical point of departure of Cullmann and Von Rad. Salvation history is, however, filled with new content through reflection on the earthly Jesus. Goppelt’s starting point for a theology of the New Testament is not found in a general easier ‘kerygma’, but in the unfolding of Jesus’ words and deeds.

Parables, Secrecy and Eschatology in Mark' Gospel

1991 ◽  
Vol 44 (4) ◽  
pp. 423-442
Author(s):  
C. L. Mearns
Keyword(s):  
New Testament ◽  
Kingdom Of God ◽  
The New Testament ◽  
Point Of Departure

The hypothesis advanced in this paper is that Mark applies the motif of secrecy to the understanding of the parables in order to alter their eschatological reference. When Mark interprets the parables explicitly, he does so in such away as to support the overall imminent apocalyptic stance of his gospel. Our point of departure is Mark 4.10–12, one of the most contentious elements in the New Testament, which remains today a challenging crux for scholars. The text runs (RSV):And when he was alone, those who were about him with the twelve asked him concerning the parables. And he said to them, ‘To you has been given the secret of the kingdom of God, but for those outside everything is in parables; so that they may indeed see but not perceive, and may indeed hear but not understand; lest they should turn again and be forgiven,’

The Problem of a New Testament Theology

1973 ◽  
Vol 19 (3) ◽  
pp. 235-245 ◽  
Author(s):  
Ernst Käsemann
Keyword(s):  
Nineteenth Century ◽  
Seventeenth Century ◽  
New Testament ◽  
Biblical Theology ◽  
The Other ◽  
Historical Criticism ◽  
The Bible ◽  
The New Testament ◽  
Long Time ◽  
The Church

In the Protestant tradition the Bible has long been regarded as the sole norm for the Church. It was from this root that, in the seventeenth century, there sprang first of all ‘biblical theology’, from which New Testament theology later branched off at the beginning of the nineteenth century. Radical historical criticism too kept closely to this tradition, and F. C. Baur made such a theology the goal of all his efforts in the study of the New Testament. Since that time the question how the problem thus posed is to be tackled and solved has remained a living issue in Germany. On the other hand, the problem for a long time held no interest for other church traditions, although here too the position has changed within the last two decades. In 1950 Meinertz wrote the first Catholic exposition, while the theme was taken up in France by Bonsirven in 1951, and by Richardson in England in 1958. Popular developments along these lines were to follow.

scholarly journals Modern Methods in New Testament Philology

1909 ◽  
Vol 2 (4) ◽  
pp. 446-464
Author(s):  
Samuel Angus
Keyword(s):  
Seventeenth Century ◽  
New Testament ◽  
Common Sense ◽  
Modern Methods ◽  
The New Testament ◽  
Heavy Burden ◽  
Greek New Testament ◽  
The Many ◽  
Antecedent Probability

The language of the Greek New Testament has been under the continual search-light of criticism since the early part of the seventeenth century, when the keen debate between the Purist and the Hebraist produced a copious literature. The former laid a very heavy burden on his own shoulders. Although he could easily argue for his thesis of the “purity” of the New Testament language by citing numberless parallels between it and the best Greek writers, it was hard to account for the many points of divergence, and consequently the Hebraist steadily gained ground. Antecedent probability, as well as common sense, seemed to be on the side of the latter. For the New Testament was akin to the Septuagint, and that was regarded as a treasure-house of Semitisms. Moreover most of the writers of the New Testament were Jews, and nothing seemed more natural than that their Greek should be deeply tinged with the idioms of their native tongue. Accordingly Hebraism was granted large concessions, and under it were included not only the Greek expressions which happened to have sister-constructions in Hebrew or Aramaic, but also many usages peculiar to Greek but unusual in the days of the best Attic. These Semitisms were supposed so to affect syntax, vocabulary, and style as to make the result un-greek.

Moderation, Religion, and Public Discourse: The Rhetoric of Occasional Conformity in England, 1697-1711

1997 ◽  
Vol 15 (1) ◽  
pp. 53-79 ◽  
Author(s):  
Sandra J. Sarkela
Keyword(s):  
Eighteenth Century ◽  
Seventeenth Century ◽  
Social Change ◽  
New Testament ◽  
Public Discourse ◽  
Church And State ◽  
Theoretical Understanding ◽  
The New Testament

Abstract: This paper analyzes the rhetoric of the eighteenthcentury English debate over occasional conformity in order to develop a better understanding of how persuasive appeals to moderation were used in this particular case. This debate is noteworthy because it reveais how the eighteenth-century veneration of moderation was influeneed by the seventeenth-century Protestant reading of the New Testament. This understanding of moderation led to some of the first arguments suggesting a need for separation of church and state. Further, this example extends our theoretical understanding of moderate rhetoric when we observe its use as a justification for social change.

scholarly journals Augustine’s view of Manichaean almsgiving and almsgiving by the Manichaean community at Kellis

2013 ◽  
Vol 69 (1) ◽  
Author(s):  
Majella Franzmann
Keyword(s):  
New Testament ◽  
Community Practice ◽  
The Poor ◽  
Wide Range ◽  
The New Testament ◽  
Historical Times ◽  
Food And Drink ◽  
Point Of Departure ◽  
Geographical Locations

Taking its point of departure from Augustine’s criticism of Manichaean practices with food and drink that appear to disregard the New Testament injunction to give to the poor, or to those who are hungry and thirsty, this article investigates the probability that this was indeed Manichaean practice, by interrogating Manichaean texts and clues about Manichaean practice contained in the personal letters from 4th century CE Roman Kellis in Egypt. A further consideration of types of exclusive communities and their behaviour, or exclusive behaviour at various times from groups that are generally characterised as inclusive, leads to the proposal that Manichaean exclusivity was based firmly on an underlying theology and narrative myth of cosmic salvation that fixed an unalterable Manichaean community practice, carried out in a wide range of geographical locations and historical times.

The Place of the Old Testament in the Formation of New Testament Theology: Prolegomena

1976 ◽  
Vol 23 (1) ◽  
pp. 59-66 ◽  
Author(s):  
Barnabas Lindars
Keyword(s):  
New Testament ◽  
Old Testament ◽  
Recent Article ◽  
Common Ground ◽  
Theological Interpretation ◽  
The New Testament ◽  
Influential Book ◽  
Point Of Departure ◽  
Do So

In a recent article on the interpretation of the Old Testament in the New Testament Traugott Holtz takes as his point of departure the twice repeated kata tas graphas of I Cor. xv. 3, 5. C. H. Dodd took the same words for the title of his influential book, According to the Scriptures. So we may suitably start with this for our consideration of the place of the Old Testament in the formation of New Testament theology. Paul's use of this phrase in the credo of I Cor. xv is remarkable. For one thing, it is the clearest possible case in the New Testament of appeal to the scriptures in order to provide the basis of a theological interpretation of the Christ-event. This at once alerts us to expect the importance of the Old Testament for New Testament theology to be in the realm of christology, or rather of the person and work of Christ. It can be expected to be the most important factor in the primitive church's understanding of its own faith. But another point about I Cor. xv. 3, 5 is even more significant. In this instance Paul does not even consider it necessary to adduce the relevant texts. It is implied that he could do so, if he wished, and scholars have made various suggestions about which texts he actually had in mind. But the point is that he can presuppose that it is sufficient for his argument merely to allude to the possibility of adducing scriptures. And this implies that they are common ground between him and his readers. The scriptures are, then, an agreed basis for discussion. They have an authority which is unquestioned. Consequently it can be taken as axiomatic that they will play a most important, indeed indispensable, part in the formation of New Testament theology.

Prelude: Before Augustine

2015 ◽  
Author(s):  
John Marenbon
Keyword(s):  
Seventeenth Century ◽  
New Testament ◽  
Acts Of The Apostles ◽  
Ancient World ◽  
Christian Tradition ◽  
The West ◽  
The New Testament

This chapter provides a prelude into the terms of the Problem of Paganism, as it would be discussed in the West until the end of the seventeenth century. It begins by looking at the earliest Christian reaction to ancient paganism, in the New Testament texts which became points of reference in later discussions. Elements of the Problem of Paganism are found from very early in the Christian tradition: not in the Gospels, set in their firmly Jewish environment, but in the Acts of the Apostles and in Paul's letter to the Romans. The chapter then offers a glimpse of how the problem was addressed by Christians in the ancient world, before Augustine transformed it for the Latin tradition.

Thanksgiving in Seventeenth-Century Poetry

1974 ◽  
Vol 6 (4) ◽  
pp. 294-306 ◽  
Author(s):  
Ronald E. McFarland
Keyword(s):  
Seventeenth Century ◽  
New Testament ◽  
Old Testament ◽  
Specific Nature ◽  
Good Works ◽  
Last Supper ◽  
The New Testament ◽  
History Of ◽  
Christian Worship ◽  
Century Poetry

The background of Christian thanksgiving in prayer and liturgy is in the Jewish berakah, a term which refers to thank-offerings made prior to meals, at the annual harvests or in-gatherings, and upon such special occasions as a military success against the Philistines. David's song of deliverance in 2 Samuel 22 is an exmple of the latter, and numerous examples of other subjects of thanksgiving are recorded in the Psalms. Psalms 66, for example, represents the sort of thanksgiving offered at the annual “Feast of Weeks” or “Feast of Ingathering” (specifically of grain), the Jewish harvest celebration of Pentecost (see also Exodus 34:22). The New Testament records several occasions upon which Jesus celebrated the berakah at meals, the most notable being at the feeding of the multitude in Matthew 15:36 and at the Last Supper (Luke 22:17); and on his way to Rome Paul offers thanks at the breaking of bread during a storm at sea (Acts 27:35). In the Greek of the New Testament the berakah is translated as eucharistia (“thanksgiving”), and it is the Eucharist that becomes the central rite of Christian worship. In his “Treatise on Good Works” Martin Luther observes that “praise and thanksgiving will follow with a pure heart, from which the mass is called eucharistia in Greek, that is, thanksgiving.” Friedrich Heiler affirms that “The Thanksgiving Prayer in public worship, the direct expression of the living consciousness of salvation, is always a calling to mind of the history of redemption.” In effect, the Jewish offering of thanks for deliverance from generally immediate, tangible enemies (the Philistines, the Moabites, unfavorable crop conditions) becomes the Christian offering of thanks for deliverance from sin and death through the redemption of Christ. The sacrificial lamb of the Old Testament becomes Christ the lamb in the New Testament, and for the Christian “the Eucharistic action is first and foremost a sacrifice of thanksgiving.” Any study of Christian thanksgivings, however, will demonstrate that the occasional and specific nature of the Jewish thank-offering remains in Christian practice.

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